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The Whare-Oohia: Traditional Maori Education for a Contemporary World

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The Whare-Oohia: Traditional Maori Education for a Contemporary World Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. TE WHARE-OOHIA: TRADITIONAL MAAORI EDUCATION FOR A CONTEMPORARY WORLD A thesis presented in partial fulfilment of the requirements for the degree of Masters of Education at Massey University, Palmerston North, Aotearoa New Zealand Na Taiarahia Melbourne 2009 1 TABLE OF CONTENTS He Mihi CHAPTER I: INTRODUCTION 4 1.1 The Research Question…………………………………….. 5 1.2 The Thesis Structure……………………………………….. 6 CHAPTER 2: HISTORY OF TRADITIONAL MAAORI EDUCATION 9 2.1 The Origins of Traditional Maaori Education…………….. 9 2.2 The Whare as an Educational Institute……………………. 10 2.3 Education as a Purposeful Engagement…………………… 13 2.4 Whakapapa (Genealogy) in Education…………………….. 14 CHAPTER 3: LITERATURE REVIEW 16 3.1 Western Authors: Percy Smith;...……………………………………………… 16 Elsdon Best;..……………………………………………… 22 Bronwyn Elsmore; ……………………………………….. 24 3.2 Maaori Authors: Pei Te Hurinui Jones;..…………………………………….. 25 Samuel Robinson…………………………………………... 30 CHAPTER 4: RESEARCHING TRADITIONAL MAAORI EDUCATION 33 4.1 Cultural Safety…………………………………………….. 33 4.2 Maaori Research Frameworks…………………………….. 35 4.3 The Research Process……………………………………… 38 CHAPTER 5: KURA - AN ANCIENT SCHOOL OF MAAORI EDUCATION 42 5.1 The Education of Te Kura-i-awaawa;……………………… 43 Whatumanawa - Of Enlightenment..……………………… 46 5.2 Rangi, Papa and their Children, the Atua:…………………. 48 Nga Atua Taane - The Male Atua…………………………. 49 Nga Atua Waahine - The Female Atua…………………….. 52 5.3 Pedagogy of Te Kura-i-awaawa…………………………… 53 CHAPTER 6: TE WHARE-WAANANGA - OF PHILOSOPHICAL EDUCATION 55 6.1 Whare-maire of Tuhoe, and Tupapakurau: Tupapakurau;...…………………………………………….. 56 Te Kawa-a-maui; Te Toki-a-Tangaroa; Mairerangi;...…….. 57 Kahuponia.............................................................................. 58 6.2 Whare-waananga of Te Tairawhiti: Ngati Porou - Puangiangi; Tapere-nui-a-Whatonga; Te Aho-o-Matariki… 59 Hemo-o-Tawake; Te Uhi-a-Mataora; Te Aho Matariki (II);. 61 Kaiawha……………………………………………………. 62 6.3 Te Aitanga-a-Hauiti - Ruakaka; Te Rahauhau; Te Rawheoro........................................…………………….. 62 6.4 Ngati Konohi - Te Aitanga-a-Mahaki and Rongowhakaata; Te Ao Marama and Whitireia;…………………………….. 64 2 Wharekorero (Te Tuahu); Puhi Kaiti;…………………….. 65 Tokitokiwhakaonge;……………………………………..... 66 Maraehina(hina); Taihamuti;…………………………….... 67 Hamokorau(terangi)……………………………………….. 68 CHAPTER 7: TRADITIONAL MAAORI EDUCATION FOR CHILDREN 70 7.1 Te Whare Tangata and Whare-paku - Of Pre-natal Education…………………………………………………... 70 7.2 Te Whare-koohanga - Of Infant Education………………... 71 7.3 Te Whare-mauokoroa - Identifying Children’s Talents...…. 72 7.4 Te Whare Taikorera, Whare-anoano and Whare-noa - Of Education for Children and Adolescents……………….. 74 CHAPTER 8: FURTHER TRADITIONAL MAAORI INSTITUTIONS OF HIGHER EDUCATION 79 8.1 Te Whare-pora(hau) - Of Education pertaining to 79 Women…………………………………………………….. 79 8.2 Te Whare-ahuru - Of Hand-to-hand combat………………. 81 8.3 Te Whare-aitu - Of the Art of Warfare……………………. 82 8.4 Te Whare-whakairo - Of the Art of Carving………………. 84 8.5 Other Whare……………………………………………….. 86 CHAPTER 9: TE WHARE-OOHIA - A HYPOTHESIS FOR A CONTEMPORARY EDUCATION 89 9.1 Summary…………………………………………………… 89 9.2 Implications of Traditional Knowledge for Modern Education………………………………………………….. 90 9.3 Diagram of Curriculum Based on Maaori Pedagogy - Te Whare-oohia:…………………………………………. 95 Te Whare-mauokoroa; Te Whare-tangata;………………… 96 Te Whare-koohanga;………………………………………. 98 Te Whare-taikorera;……………………………………….. 99 - Te Whareanoano; Te Whare-noa;……………………….. 101 Nga Whare-maatauranga………………………………….. 102 9.4 Assessing Learning of Te Whare-oohia…………………... 103 Conclusion 104 He Timatanga Takutaku 106 Bibliography Appendices 1. Names of Io from Te Matorohanga. 2. Whakapapa of creation pantheon according to Pei Te Hurinui Jones. 3. Names of Io extracted from the whatumanawa takutaku, and other takutaku. 4. Names of atua Hine extracted from the whatumanwa takutaku: 3 He Mihi Rata ware Rata ware Noho noa koe ka tuatua i a Tane Koia i whekii, koia i whekaa Rere mai ko te konga koia i piri, koia i mau Rere mai ko te maramara koia i piri, koia i mau E tu Tane kia torotika to tu Tihei Mauriora! Ka tikina atu te ara waananga i haria mai i Hawaiiki hei mihi ki te hunga na ratou nga koorero i whakatakotoria, nga waha kii, nga puukoorero no nga hau e wha, tena koutou. Ko ratou kua mene ki te po e kore e warewaretia ina kua whakairohia nga koorero ki te taahu roa. Ko nga koorero kua whakaemihia hei whaariki mo te tangata kei te ao marama, he mea na koutou i whatu. Ko nga koorero i koorerohia no te rauaroha, no nga whare a kui a koro ma i takea mai i te oko-nui, no reira ra te ringa maioha kua oti te takai ki te awe, e tomo i te whare kia koorero pangaa. Me iriiri i nga wai amio o Okataina i Te wai tapu o Tane, ko Wetini Mitai kei tona tuahu. Ka whakawhiti ki Te Tairawhiti ki Turanginui-a-Kiwa ko Mahaki a Tauhei, kei Taihamuti o Whirikoka ko Rutene Weherua. Ka piki ake ki roto o Uawa ki Te waha o te parata kei te pae o Rawheoro e noho mai na ko Wayne Ngata. Kei tata tonu ra a Pakaurangi kei tona maru a Te Rahauhau ko te mokopuna a te uhi, a te whao ko Mark Kopua. Ka haere tonu ra ki raro i te maru o Te Tipi O Taikehu, ki Whakapau Karakia, ki te mokopuna o Te Aowera ko Anaru Kupenga. Ka piki ki roto o Rangitukia ko Nunu Tangaere kei Te poho o Hinepare. Ka whai atu i tau o te wai ki roto o Wharekahika kei Puangiangi ko Robert Ruha. Ka hono haere ki roto o Apanui kia tau iho ki Whitianga, ko te kura tena o te whatumanawa a Hohepa Delamere. Ki tona pekanga no Ngati Hine, o Nga Puhi whanui tonu kei Tamaki Makaurau e tiaki ana i te marea, ara ko Rawiri Tai Tin. Kakapo huri taku haere ki te kuititanga o te Nehenehenui o te kawau o maro Maniapoto e ko te whanau a Miringa te kakara. Ka kauria i nga wai o Ruamano ki Waikaremoana ki Kahuponia, kia tae atu ki Hanamahihi ko Maire- rangi, kei tua o Hine Mataroa ko Te Kawa a Maui, ko Te Toki a Tangaroa e pupuritia ana e Hori Uatuku. Ka oti atu i te po o Hinenui kei te matemate-a-one, takoto mai ra e Te Hue. 4 CHAPTER 1: INTRODUCTION Ko Io te kaauupapa Ko Io ngaa take roa Ko Io te maurongo whai aahua Ko Io te mata-ao Ko Io te puutahi a te rongo Ko Io te awhenga ki te ao Ko Io te whare taitapu Ko Io te maurea papatahi Ko Io te riponga taurere Ko Io te manawaroa e manawa taea nei Ko Io te hahau a te tiitoki ki te ao nei Poupoua ki te Whare-oohia…. Traditional Maaori1 maintained an extremely well-ordered hapuu (sub-tribal state), not without its complexities, but one that had evolved to interweave all strands of societal fabric. The matter of education was at the heart of all hapuu as it was central to intellectual, spiritual, emotional, and physical development. Abstract representations of systemised knowledge embodied in primordial deities supported with ensuing genealogies, incantations, verse, histories, and practice were disseminated within ancient Maaori educational environments known as Whare and Kura and have endured to the present day, albeit substantially depleted in comparison to pre-european contact. Consequently large components of this education have for many generations remained under-ground, closely guarded by modern day toohunga (learned experts)2 still cautious of Western supposition and dogma. There are nonetheless well-known contemporaries who are in fact recipients of knowledge from within these ancient establishments. Diggeress Te Kanawa, internationally admired for her traditional cloak- making, received inherent knowledge of generations of the art from her mother that would have stemmed from the teachings within the Whare-pora, a traditional educational environment explicitly for women. Peta Awatere, Colonel of the 28th Maori Battalion of World War II was schooled in the Whare-aitu at the traditional training grounds of Kirikiritatangi, a fighting academy where the arts of Maaori weaponry and war strategy were taught. Mark Kopua, an 1 Maaori can alternately be written with a macron over the a (eg. Māori). I have chosen to use double letters to stress these vowels in words. Only with book titles, people’s names, or quotes have I not used this format. 2 Toohunga is only one name used to describe ancient scholars. Other names are numerous some of which include amorangi, ruahine, taupuhi, amokura, ruakura, ahurewa, ihorei, nihorei or ruanuku. 5 international toohunga-taa-moko (traditional Maaori tattoo expert), portrays many histories in his art inherited from toohunga of the Tairawhiti (East Coast region) from the Te Rawheoro Whare-waananga, another educational environment where genealogies, history, karakia (incantations), and esoteric philosophy were also discussed and debated. And the late Hohepa Delamere, who did not attend state schooling until he was a teenager, was one of the last known contemporaries to be educated entirely within the ancient Kura, an environment that had an all-encompassing education particularly of the practice of metaphysics.3 Hohepa was known internationally as a healer, and was to those who knew him well like the amokura4 of yesteryear, interweaving the supernatural with reality; and there are many learned individuals throughout the country well known and not so well known, who remain inherent recipients of knowledge from within these ancient institutions.5 1.1 THE RESEARCH QUESTION The purpose of this research is to investigate traditional Maaori educational constructs, discuss the pedagogy (philosophies of teaching practice) and epistemology (philosophies of knowledge) employed in these institutions, and show via a hypothesis that they can still make a valuable contribution to contemporary education and modern society.
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